Transcript [00:00] You can't just approach a holy God when [00:02] you're sinful. [00:03] >> God is saying, "Just give me one person [00:05] that is interceding on behalf of the [00:07] city of the city and I'll I'll pardon [00:08] [music] the whole city." [00:09] >> God is saying, "Give me one one [00:12] mediator, I can forgive through him." [00:19] Shalom Erez. So, Erez, what is the Day [00:22] of Atonement all about? [00:24] >> So, the Day of Atonement is the single [00:26] time during the year [00:29] that nationally, not personally, but [00:31] nationally, the nation of Israel under [00:34] the Mosaic covenant would pray and [00:37] receive forgiveness from God as a nation [00:40] representing him to all the other [00:42] nations. Now, not accidentally, the Day [00:45] of Atonement is [00:47] smack in the middle of [00:49] the holiday cycle. [00:51] You know, it's now part of the fall [00:53] holidays, what's called the high [00:55] holidays in the traditional Jewish [00:57] world. It's at the beginning of the [00:59] Jewish world, even though, you know, in [01:01] the biblical calendar, it's not in the [01:03] beginning cuz it starts in Passover, but [01:05] now it's [01:06] >> It's in the seventh in the seventh [01:08] month, yeah. [01:08] >> However, and this is the important [01:10] thing, you know, we see in [01:12] Leviticus 16 and other chapters as well [01:15] in the Torah that one, this day is a [01:18] national day, and secondly, very very [01:22] central is the role of the high priest [01:25] as well as the sacrifices that are [01:30] atoning the sin of the nation. So, we'll [01:33] talk about the role of the high [01:34] >> priest, but if if if we now today we [01:37] don't have a high priest in Israel, we [01:39] don't have the temple, so what does the [01:41] Day of Atonement look like today in [01:43] Israel? [01:43] >> That's a great question and we we [01:44] should, [01:46] you know, talk. I think our audience [01:47] will find that interesting. So, the [01:49] average Jewish person or Israeli or or [01:53] living in outside of Israel [01:55] has no awareness of personal sinfulness. [01:59] In other words, [02:01] um it's almost a mechanic ceremony. You [02:03] know, the Day of Atonement we forgot [02:06] about the fact that it's a national day [02:07] and it becomes a personal. So, if I fast [02:10] and if I spend the day praying at the [02:13] synagogue, you know, and I I do ask God [02:16] to forgive me, then he cleans the my [02:19] slate and I you know, I'm I'm forgiven [02:21] and one more year I can do whatever I [02:23] want and next year I'll get my slate [02:26] clean again. [02:26] >> So, if I just keep the tradition and [02:28] it's sad to say, but but but I think [02:30] you're right that the tradition became [02:32] sort of the God [02:33] >> Yes. [02:33] >> of Israel. So, if I keep the tradition, [02:37] I'm I'm a good I'm a good loyal Jewish [02:39] person. [02:40] >> And you know, we we kind of chatted [02:42] about it a little earlier. There's a [02:44] very peculiar habit because generally in [02:47] the rabbinic world in the Jewish [02:49] rabbinic world, um you know, as Jewish [02:51] person, you don't need to atone for any [02:54] sins and you don't need a sacrifice [02:56] >> Right. [02:57] >> because the prayer substitute the [02:59] sacrifice. However, in the Day of [03:01] Atonement, it's different because [03:03] there's a tradition that you take a dead [03:07] chicken [03:08] and you wave it [03:10] over your head three times and and your [03:13] sins are transferred to the dead [03:15] >> you're actually saying this is my trans [03:17] transformation or my Yes. [03:19] >> Yes, you I transfer my [03:21] >> So, you have to do that. [03:22] >> Right, right, right. This This is an in [03:24] ex- [03:25] >> substitution. [03:25] >> Yeah, substitution. And you know, my [03:27] sacrifice [03:27] >> What's interesting, yeah, about a [03:29] pregnant woman in that tradition, a [03:31] Jewish pregnant woman [03:33] should take two roosters, a female for [03:36] herself and a rooster male [03:38] >> Yes. [03:38] >> because she doesn't if if she doesn't [03:40] know the sex of the gender of the baby. [03:43] So, that even tells you that the [03:45] tradition thinks that you're sinful even [03:47] before you're born. [03:48] >> Which is super interesting. So, there's [03:50] a double message, but I think overall a [03:53] Jewish person will say, "Well, I can [03:55] just, you know, I just pray to God. I'm [03:56] in the synagogue, you know, there's 10 [03:58] men, other men at least, if there's [03:59] more, but God hears our prayers, and you [04:02] know, and and and um and then my cleans [04:05] my sins are are cleansed." [04:07] >> And you know, Harris, I'm not I'm not [04:08] surprised that the tradition and the [04:10] focus on what do I do became the vocal [04:13] point, the center because I don't think [04:16] there's the need of a mediator, you [04:17] know, Jewish people What do Jewish [04:19] people tell [04:20] me? "Oh, you you need a mediator. We [04:22] Jews don't need a mediator. We we have [04:24] >> We come straight to God. [04:25] >> Exactly. And and I think if we look at [04:27] the Bible from Genesis [04:30] it shouts mediator. And and and with [04:34] your permission, I want to give a few [04:36] examples [04:37] >> Sure. [04:37] >> of that need. So, if you can please [04:39] read, you know, we'll start it's so [04:41] clear in the Bible, and I'm sure our [04:43] viewers would know it, but if you can [04:45] read Let's Let's take Abraham, for [04:47] instance. I think Abraham serves as [04:49] maybe the first example of a mediator, [04:51] and then in Genesis [04:54] um 18, Genesis 18, [04:57] you know, 16 17, a few verses. And [05:00] that's [05:01] >> So, that's the passage that Abraham's [05:03] interceding [05:05] on behalf of [05:06] >> of Lot and [05:07] >> of Sodom, yeah. [05:07] >> Sodom and Gomorrah, yeah. [05:08] >> Then the men set out from there, and [05:10] they looked down towards Sodom, and [05:12] Abraham went with them, and set them on [05:15] their way. [05:16] The Lord said, "Shall I hide from [05:17] Abraham what I'm about to do? [05:20] Then Abraham drew near and said, "Will [05:22] you indeed sweep away the righteous with [05:24] the wicked? Suppose there are 50 [05:26] righteous within the city. Will you then [05:29] sweep away the place and not spare it [05:31] for the 50 righteous who are in it?" [05:33] >> Yep. So, Abraham, I think, is maybe the [05:36] best first example of a mediator [05:40] between [05:41] Now, he wants to save his family, but [05:43] between his family or Sodom and Gomorrah [05:45] and God. So, you need And of course if [05:48] you can just read, you know, a few [05:49] verses again Abraham in in Genesis 20 [05:53] and now God is telling Abimelech, I [05:56] don't know how to pronounce his Yeah, in [05:57] English but Abimelech because Abimelech [06:00] almost wanted to to God forbid sleep [06:03] with Sarah and God is God is stopping [06:05] Abimelech and she she's married, don't [06:07] do it. And then [06:09] >> And then what God says to Abimelech? [06:11] >> But God came to Abimelech in a dream by [06:13] night and said to him, "Behold, you are [06:16] a dead man because of the woman whom you [06:18] have taken for she is a man's wife. [06:22] Now then, we skip a few verses, return [06:26] to the man return the man's wife for he [06:28] is a prophet so that he will pray for [06:31] you, yeah, the intercession [06:32] >> Exactly. [06:33] >> and you shall live." [06:35] >> And so I think you know, in many Jewish [06:38] people and in Israel, you know, they [06:40] don't read the Bible usually. [06:42] >> Right. [06:43] >> So, they don't see that [06:45] Abraham is the mediator. Now in the [06:47] Talmud, [06:48] Abraham and Moses are called [06:50] sarsurim shel a brit [06:54] >> So, the mediator. [06:55] >> Exactly, mediator. Even the Talmud sees [06:58] that that Abraham and Moses, they put [07:00] them together and the second example I [07:02] want to give you maybe the best example [07:04] of a mediator is Moses. So, if you can [07:08] read there is please from Deuteronomy [07:10] 9:18-20 [07:12] where Moses, you know, Moses gives the [07:14] last speech before Israel is about to [07:16] enter and what does Moses say there? [07:19] >> Then I lay prostrate before the Lord as [07:21] before 40 days and 40 nights. I neither [07:24] ate bread nor drank water because of all [07:27] the sin that you have committed. [07:29] And the Lord listened to me that time [07:31] also and the Lord was so angry with [07:34] Aaron that he was ready to destroy him [07:37] and I prayed for Aaron also at the same [07:39] time. So, we see that Moses is [07:42] interceding on behalf of the people and [07:44] on behalf of the leadership, the high [07:46] priest Aaron himself. [07:48] >> Yes. [07:48] >> And what's interesting is that God is [07:50] promising a prophet like Moses, a [07:54] mediator. And you know, again, it's sad [07:56] to see that [07:57] our people in Israel, it's as if they [07:59] miss it or they don't want to see the [08:02] need of a mediator. You can't just [08:04] approach a holy God when you're sinful. [08:06] But as you said, most Israelis don't see [08:08] themselves as sinful. So, why why a [08:11] mediator? [08:12] >> You say, "I'm sinful. Look at this guy. [08:13] I mean, he's much worse, right?" I mean, [08:15] we don't look to God. We look to the [08:16] next guy. [08:17] >> And and we'll see when we get to the the [08:20] the the prophets part that all of us all [08:23] of us are sinful and God is looking for [08:26] a mediator among the people and he [08:28] cannot find. But before that, [08:30] even the priests, you know, so we see [08:32] Abraham Abraham is a is a mediator, [08:34] Moses is a mediator, but even the priest [08:37] it themselves are a kind of a mediator [08:40] between Israel and God. And if you can [08:43] read, you know, for example, [08:45] Leviticus 10 from 9 to 11, [08:49] >> "Drink no wine or strong drink, you or [08:52] your sons with you, when you go into the [08:54] tent of meeting, lest you die. [08:57] It shall be a statute forever throughout [08:59] your generations. You are to distinguish [09:01] between the holy and the common and [09:03] between the unclean and the clean. And [09:06] you are to teach the people of Israel [09:07] all the statutes that the Lord had [09:09] spoken to them by Moses." [09:11] >> And he tells them a command? [09:12] >> Yes. So so so so the priests here from [09:15] what you read, they mediate the Torah to [09:19] the people. Who teaches the Who teaches [09:21] the people of Israel the Torah? Who give [09:23] them the judgments? That the same, you [09:25] know, the same word for [09:27] for commandments. Who does it if not the [09:29] priest? You know, you love the book of [09:31] Ezra. [09:32] Ezra was a priest and I think most [09:34] Jewish people because of rabbinic [09:36] tradition see Ezra as a scribe and they [09:39] forget [09:40] >> priesthood. [09:40] >> Exactly. Why? How did he know the Torah? [09:42] >> Now, I think specifically specifically [09:45] in the Day of Atonement, there's a lot [09:47] of there's a lot written in the Torah of [09:49] the centrality of the role of the priest [09:52] and how the priest the high priest has [09:54] to prepare for days, [09:57] you know, he has to atone for his own [10:00] sins before he takes the the the sin [10:03] offering for uh for the people. And then [10:06] there's some very interesting [10:07] traditions, you know, in the Talmud [10:09] actually about the high priest. I mean, [10:11] he has to tie this, you know, rope. [10:13] >> is talking about it also, yeah. [10:14] >> That's right. So, in case he dies in [10:17] God's presence, no one can take him out. [10:18] So, they drag him out. And what I think [10:21] the most interesting [10:23] uh rabbinic tradition about uh Day of [10:26] Atonement is that they would hang a [10:29] scarlet thread in the temple. [10:32] And you know, they would atone for the [10:33] sins and when the high priest would come [10:36] out alive from the Holy of Holies, where [10:39] he goes only this once a year, the the [10:41] scarlet thread is turning white, which [10:44] refers to the verse in Isaiah, you know, [10:46] if your sins are as scarlet, they'll be [10:47] white as snow. [10:48] >> And and you remember that passage in the [10:50] Talmud that says us 40 years before the [10:53] temple was destroyed. Now, what happened [10:55] 40 years before? [10:56] >> The atonement of Yeshua himself. [10:58] >> Exactly. And weird things happened in [11:01] the in the temple, one of which was that [11:04] the scarlet [11:04] >> scarlet didn't turn white anymore. [11:06] >> Exactly. So, something weird happens 40 [11:08] years before the destruction, exactly [11:10] where Yeshua was uh was was crucified. [11:13] But, you know, before we we dive in [11:15] Leviticus, I want to give you another [11:17] example, and that's the prophets. And I [11:19] want you to see this is incredible. [11:21] In Jeremiah 5:1, [11:24] Jeremiah 5:1, God is speaking through [11:27] the prophet and look what he's saying. [11:29] >> Run to and fro through the streets of [11:31] Jerusalem. Look and take note. Search [11:35] her squares to see if you can find the [11:37] man, one who does justice and seeks [11:40] seeks truth, that I might pardon her. [11:43] So, in other words, God is saying, "Just [11:44] give me one person [11:46] that that is interceding on behalf of [11:48] the sin of the city and I'll I'll pardon [11:50] the whole city." [11:50] >> So, in in Jeremiah time, there's what [11:53] wasn't even one person qualified to be a [11:57] mediator. Search [11:59] if there's one and and of course there [12:01] isn't one. And look at Jeremiah 15:1, [12:04] the same the same thing, but now it's [12:06] getting even worse. Jeremiah 15:1. [12:08] >> Then the Lord said to me, "Though Moses [12:10] and Samuel stood before me, yet my heart [12:13] would not turn toward this people. Send [12:16] them out of my sight and let them go." [12:18] >> Now, the sin became so big, so [12:23] humongous, that God is saying, "Even [12:26] even if I those two mediators wouldn't [12:29] be enough." He says, [12:30] >> Samuel and Moses was a priest as well. [12:31] >> Now, the same thing in Ezekiel. There is [12:33] in Ezekiel the same in Ezekiel 22 and [12:36] that's the the the last thing I want to [12:37] show from the prophets of the Ezekiel [12:39] 22:30 again. And the Hebrew here is [12:42] really really nice. Ezekiel 22:30. [12:45] >> And I sought for a man among them who [12:47] should build up the wall and stand in [12:49] the breach before me for the land that I [12:52] should not destroy it, but I found none. [12:56] >> Like in Jeremiah time and it says stand [12:58] in the bridge or in the barricades. You [13:00] know, in the gap. [13:01] >> In the gap. [13:02] >> God he says, "Give me one one mediator [13:06] that I can I can forgive through him." [13:08] And I couldn't find, you know, the sin [13:10] was so rampant, I couldn't find even [13:13] one, but [13:15] >> Now, that repeats itself, of course, [13:16] >> Exactly. Specifically also for as we [13:19] mentioned for in the day of atonement. [13:21] Um you want to read now maybe from [13:23] Leviticus 16. [13:24] >> now. And you know what's interesting, [13:26] you know, in the in in the middle of the [13:28] Torah, there's Leviticus, the book of [13:30] Leviticus as the mediator, you know, the [13:32] priest, but in the middle of Leviticus [13:34] chapter 16, the day of atonement. So, [13:37] even the the place of the day of [13:39] atonement in Leviticus shouts and [13:41] screams mediator. So, if you can, let's [13:45] just go to Leviticus 16, and if you can, [13:48] you know, verse 16. [13:51] >> Thus he shall make atonement for the [13:52] holy place because of the uncleanness of [13:55] the people of Israel and because of [13:57] their transgressions, all their sins. [14:00] And so he shall do for the tent of [14:02] meeting which dwells with them in the [14:05] midst of their uncleanness. [14:06] >> Yes, so here again, the high priest as [14:09] as the mediator that stands between God [14:12] and Israel and brings an atonement that [14:15] as you said, he's not perfect either. [14:16] >> He has to take he has to atone for his [14:18] own sins and cleanse the the tent of [14:21] meeting. I mean, so I think that's [14:23] >> Now it's very significant. Now it's [14:25] important if you can read verses 29 to [14:28] 31 because that it says what what do the [14:30] people of Israel should do? [14:32] But what do we what's our part in the [14:34] day of atonement? So, the same chapter [14:37] verses 21 29 to 31. [14:39] >> And it shall be a statute to you [14:41] forever, that in the seventh month on [14:43] the on the 10th day of the month, you [14:46] shall afflict yourself and shall do no [14:48] work either the native of or the [14:51] stranger who sojourns among you. For on [14:53] this day shall atonement be made for you [14:56] to cleanse you. You shall be clean [14:58] before the Lord from all your sins. It [15:00] is a Sabbath of solemn rest to you and [15:02] you shall afflict yourself. It is a [15:04] statute forever. [15:05] >> Yes, so do no work. It's a Sabbath. It [15:08] says even Shabbat Shabbaton. I don't [15:10] know how to translate it, but [15:12] the Sabbath [laughter] [15:13] Sabbath. And you should afflict yourself [15:15] with tradition said not even eating or [15:17] drinking. In other words, the people of [15:19] Israel are to do nothing. The only thing [15:21] they can do is just pray [15:22] >> and focus. [15:23] >> Yeah, the the high priest [15:25] >> and focus on God. And again, you know, I [15:28] will say this. I still think that even [15:31] though, you know, most Jewish people [15:33] don't feel they need a forgiveness or [15:35] need an atonement because they're [15:38] I mean, that guy is more sinful than me. [15:40] >> [snorts] [15:40] >> Um still, even secular people do [15:44] fast on the Day of Atonement. [15:46] >> My parents, seculars. [15:47] >> And many times even would go to [15:49] synagogue. I mean, the prayers are very [15:50] beautiful, actually, but I think many [15:52] people it's hard Hebrew, difficult [15:54] Hebrew. [15:55] Um but people would do that as as as a [15:57] symbol of participation in the sense. [15:59] >> identity, right? [16:00] >> Identity. [16:01] >> To to cleanse, to something of the [16:03] Jewish identity. And sad to say here is [16:05] maybe our Jewish identity became [16:08] became more important than than than God [16:11] itself, you know? We [16:12] keep Jewish identity, to keep the [16:14] tradition and make feel more Jewish. [16:17] What about the word of God? [16:18] >> I think it's very common in all sorts of [16:19] traditions. [16:20] >> Exactly, exactly. That's certainly [16:22] >> uh among our people. [16:23] >> Yes, so again, the people of Israel are [16:25] to do nothing but to pray that the high [16:28] priest would succeed and come out alive [16:30] from the Holy of Holies. But the [16:32] emphasis is that we are to do nothing [16:35] because it's all on the mediator. It's [16:38] all on the high priest to bring an [16:40] atonement to the people. And today, of [16:42] course [16:43] >> Well, what is actually quite I think [16:45] quite beautiful in in Israel on the Day [16:47] of Atonement, you know, [16:49] most people [16:50] don't drive cars. Of course, some people [16:52] fast. [16:53] Um the kids are playing in the you know, [16:55] in the streets. [16:56] Uh where we used to live in a you know, [16:58] it's a small place, kind of like a [17:00] village. People would be you know, [17:02] wouldn't have their cell phones, most [17:03] people. And they would actually sit [17:05] outside their homes and talk to their [17:07] neighbors. For maybe the single time in [17:09] the year they get to do this. [17:11] Um [17:12] >> The roads are empty. [17:13] >> And the roads [17:13] >> So, you know, so you you [17:15] in our neighborhood, some people put [17:16] their chairs on the road. [17:18] >> [laughter] [17:19] >> And it's I love that day because it [17:21] everything stops. You know, everything [17:23] stops. There's But again, it's more of a [17:25] tradition, right? Tradition than a [17:28] >> That's a real Sabbath of Sabbaths, it [17:29] feels like, yeah. [17:30] >> so, you know, I'll give you an example. [17:32] I I was talking in the park [17:34] with a guy named Eli Cohen. So, he's a [17:37] descendant [17:39] >> of the priest. [17:39] >> of the priest. And he tells me, you [17:41] know, I'm Jewish. We we don't need any [17:43] media and any mediator. And I told him, [17:45] Eli, [17:46] shame on you. What your ancestor would [17:48] roll in their graves. I mean, you're [17:51] you're a you're an ancestor of a priest [17:53] and you tell me you don't need a [17:55] mediator? [17:56] You know, you know what I mean? This is [17:58] this is ironic. But but, you know, we [18:00] talked about Abraham, Moses, the [18:03] priests, and the high priest, but [18:05] there's another type of a mediator, and [18:06] I want you to read a few verses because [18:09] the servant of the Lord is also a type [18:12] of a mediator. So, please, if you can, [18:15] read from Isaiah 52:13. [18:18] >> And I'll I'll read that and I'll jump [18:19] also to 53 just so I can put them [18:21] together. [18:23] Behold, my servant shall act wisely. [18:26] He shall be high and lifted up and shall [18:28] be exalted. [18:30] Surely, he has borne our griefs and [18:33] carried our sorrows. Yet we esteem him [18:36] stricken, smitten by God and afflicted. [18:39] But he was pierced for our [18:40] transgressions. He was crushed for our [18:43] iniquities. [18:44] Upon him was the chastisements that [18:47] brought us peace, and with his wounds we [18:51] are healed. [18:52] All we all like sheep have gone astray. [18:56] We have turned everyone to their own [18:58] way. [18:59] And the Lord has laid on him the [19:01] iniquity of us all. [19:04] >> Now, as you know what's interesting, we [19:05] know that [19:07] later Jewish tradition says the servant [19:10] is Israel, but [19:12] the but the the most ancient rabbinic [19:14] tradition saw the servant as the [19:17] Messiah. And we have, you know, the the [19:19] Targum Yonathan, the um [19:21] >> translation to Aramaic [19:23] >> from the third or fourth century, a [19:24] rabbinic translation, sees the the the [19:28] um the servant as the Messiah. It says [19:30] Mashiach, the Messiah. You know, so we [19:33] know that earlier rabbinic tradition saw [19:36] this mediator [19:38] >> I think I think it was much later, [19:39] probably around the 10th century, yeah, [19:41] >> Yeah. [19:41] >> that uh most the you know, most famous [19:43] commentator in Jewish history [19:46] uh applied it to the nation of Israel, [19:48] but I think the context was argument [19:50] with the Catholic Church and [19:51] >> I want to give you a few examples. If [19:53] you can read a couple of examples of [19:55] earlier rabbinic tradition, so one from [19:57] the Talmud, if you can read from [19:58] tractate Sanhedrin, and of course it's [20:00] Hebrew, but we translated it to English. [20:03] >> Since the discussion concerned the [20:05] Messiah, they asked, [20:07] "What is his name?" [20:09] And the rabbis say, [20:11] "His name is the leper of the house of [20:14] Rabbi." [20:15] As it is stated, "Surely he has borne [20:19] our griefs and carried our sorrows, yet [20:22] we esteem him stricken, smitten by God [20:25] and afflicted." [20:26] >> So, not only [20:27] >> So, it's very interesting. They they [20:29] apply [20:30] uh Isaiah 53:4-6 [20:33] to the Messiah who's afflicted. [20:35] >> And they call him the leper. Now, we're [20:37] going to see something interesting about [20:39] that, but another passage, another [20:40] rabbinic text from the Zohar, the you [20:42] know, the mystical mystical book in [20:44] rabbinic Judaism, says that the Messiah [20:47] takes upon himself the affliction of [20:49] Israel, and that's why he's he's [20:51] regarded as a leper. But I want you to [20:53] see that the rabbinics the the the [20:55] rabbinic tradition didn't make it up. [20:57] So, if you can read from Matthew 8, [20:59] Matthew, you know, before the rabbinic [21:01] tradition, said the same thing. [21:02] >> thing. Applies the same thing. [21:03] >> Yeah. [21:04] >> That evening as they brought him to many [21:06] who were oppressed by demons and he cast [21:09] out the spirits with a word and healed [21:12] all who were sick. [21:14] This was to fulfill what was spoken by [21:16] the prophet Isaiah. He took our illness [21:19] and bore our disease. So quoting again [21:22] Isaiah 53:4. [21:24] >> And in the beginning of the chapter at [21:25] chapter 8 it starts with the healing of [21:27] a leper. So it's like Yeshua is taking [21:30] the leprosy on on on himself exactly [21:32] like rabbinic tradition says. So we have [21:35] the mediator that maybe the the biggest [21:37] mediator [21:39] as as the Messiah, as Yeshua. And you [21:42] know what's what's interesting? [21:44] People Jewish people that would tell [21:46] mostly religious Jewish people that [21:47] would tell me they don't need a mediator [21:49] would go and maybe you can ask the [21:51] rabbi. Yeah, but but not only to ask the [21:53] rabbi. Maybe you can help me translate [21:55] but to Kever Rachel the king. Oh. To [21:57] pray over [21:58] to pray for the How do you would you say [22:00] that? Well, the tombs tombs of righteous [22:03] And they would say died, yeah. [22:06] Yeah, his right or his yeah, his right [22:09] or standing before God will [22:11] protect us, which of course stands in [22:13] complete contrast to what we read about [22:16] in the Mosaic covenant. [22:18] >> Yeah, and I [22:19] and I tell them we why go to dead rabbis [22:23] if we have a living rabbi? You know, we [22:25] have a living rabbi Messiah that rose [22:28] from the dead. You don't need to go to [22:29] the graves of holy righteous rabbis [22:32] so-called. You we have a resurrected [22:35] Messiah. [22:36] >> And of course we read in 1 Timothy [22:39] chapter 2 in verses 5 and 6 [22:41] for there is one God and there is one [22:44] mediator between God and men, [22:46] the man Yeshua, Jesus the Messiah, the [22:49] man who gave himself as ransom for all. [22:52] >> So the New Testament emphasizes [22:54] >> It does. And so if we summarize it now, [22:56] I think for us as followers of Yeshua, [22:59] it's it's almost common sensical. It [23:01] makes sense that we need the mediator. [23:04] But [23:06] I think for most Jewish people today, [23:08] that's not the case. As we saw, as we [23:10] discussed. However, [23:13] I think if there is a time in the year [23:16] that a Jewish person or many Jewish [23:17] people do consider, you know, they [23:19] search their hearts, they consider their [23:22] standing before God, [23:24] it is around the Day of Atonement, [23:27] right? In the period before the Day of [23:28] Atonement. [23:29] >> And that's why it's important for our [23:30] viewers, you know, don't be ashamed of [23:32] the gospel. You know, it's to the Jew [23:34] first and also to non-Jews, but don't be [23:37] ashamed and share it with with the [23:40] Jewish friends, Jewish neighbors, Jewish [23:42] doctor, Jewish teacher, whatever. Share [23:44] it because it we know that there's only [23:46] one name by which we can [music] be [23:48] saved, right? [23:48] >> Amen. Amen. And so, [23:50] our viewers, we thank you for watching [23:52] and we encourage you, as Golan said, to [23:55] pray for your Jewish friends, neighbors, [23:59] >> [music] [23:59] >> work colleagues, and people around you, [24:01] and to pray for our nation at this time [24:03] as we seek [24:05] God to bring more people to the kingdom, [24:08] to his kingdom in the Messiah here in [24:10] Israel and around the world. Thank you [24:12] very much, Golan. [24:13] >> And thank you, Eddie. [24:14] >> God bless you. Shalom.
